Tafsir al-Baghawi - Al-Baghawi - (8/424)

Tafsir al-BaghawiAl-Baghawi

Abdullah ibn Amr said: (1) When the believing servant dies, Allah sends two angels to him and sends him a gift from Paradise. It is said to his soul: “Come forth, O reassured soul; come forth to comfort and sweet fragrance, while your Lord is pleased with you.” It then emerges with a fragrance more pleasant than any scent of musk a person has ever smelled. The angels at the horizons of heaven say: “A pure soul and a pure spirit have come from the earth.” It passes by no gate except that it is opened for it, and by no angel except that he invokes blessings upon it, until it is brought before the Most Merciful, where it prostrates. Then Michael is told: “Take this soul and place it among the souls of the believers.”

Then it is commanded that his grave be made spacious for him: seventy cubits wide and seventy cubits long. Sweet fragrance is scattered therein for him. If he possesses any portion of the Quran, its light will suffice him; and if he does not, a light like the sun will be made for him in his grave. His state will be like that of a bride: he sleeps, and none awakens him except the dearest of his family to him.

When the disbeliever dies, Allah sends two angels to him and sends a piece of coarse cloth more foul-smelling than every foul odor and rougher than every rough fabric. It is said: “O wicked soul, come forth to Hell and a painful punishment, while your Lord is angry with you.” (2)

Abu Salih said concerning His words, “Return to your Lord, well-pleased and pleasing to Him”: “This is said when it departs from this world. Then, when the Day of Resurrection comes, it will be said: ‘Enter among My servants, and enter My Paradise.’”

Others said that this is said to it only at the Resurrection. It will be told: “Return [to your Lord] (3),” meaning, to your companion and your body. Allah will then command the souls to return to their bodies. This was the view of Ikrimah, Ata, al-Dahhak, and the narration of al-Awfi from Ibn Abbas.

Al-Hasan said: Its meaning is: Return to the reward and honor of your Lord, well-pleased with Allah for what He has prepared for you, and pleasing to Him—for your Lord is pleased with you.

“Enter among My servants.” (29)

“Enter among My servants,” meaning, among My servants in My Paradise. It was also said: among the company of My righteous, obedient, chosen servants. Its like is His saying: “And admit me, by Your mercy, among Your righteous servants.”

(1) In manuscript A: “Umar.” This is an error. (2) Part of a mawquf report (a report attributed to a Companion) from Abd Allah ibn Amr ibn al-As. It was transmitted by Abd al-Razzaq in al-Musannaf, 3:564-566, and by Hannad in al-Zuhd, 1:252-253. Al-Haythami said (2:328): “Al-Tabarani narrated it in al-Kabir, and its narrators are trustworthy.” Al-Suyuti attributed it to Hannad, Abd ibn Humayd in al-Tafsir, and al-Tabarani in al-Kabir, through a chain whose narrators are trustworthy. See Sharh al-Sudur bi-Sharh Hal al-Mawta wa-al-Qubur, p. 88. Its chain includes Abd al-Rahman ibn al-Baylmani, who is weak; he has entries in al-Mizan and al-Tahdhib. (3) Omitted from manuscript A.

قال عبد الله بن عَمْرٍو: (١) إِذَا تُوُفِّيَ الْعَبْدُ الْمُؤْمِنُ أَرْسَلَ اللَّهُ ﷿ مَلَكَيْنِ إِلَيْهِ وَأَرْسَلَ إِلَيْهِ بِتُحْفَةٍ مِنَ الْجَنَّةِ، فَيُقَالُ لَهَا: اخْرُجِي يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ، اخْرُجِي إِلَى رَوْحٍ وَرَيْحَانٍ وَرَبُّكِ عَنْكِ رَاضٍ، فَتَخْرُجُ كَأَطْيَبِ رِيحِ مِسْكٍ وَجَدَهُ أَحَدٌ فِي أَنْفِهِ، وَالْمَلَائِكَةُ عَلَى أَرْجَاءِ السَّمَاءِ يَقُولُونَ: قَدْ جَاءَ مِنَ الْأَرْضِ رُوحٌ طَيِّبَةٌ وَنَسَمَةٌ طَيِّبَةٌ. فَلَا تَمُرُّ بِبَابٍ إِلَّا فُتِحَ لَهَا وَلَا بِمَلَكٍ إِلَّا صَلَّى عَلَيْهَا، حَتَّى يُؤْتَى بِهَا الرَّحْمَنُ فَتَسْجُدُ، ثُمَّ يُقَالُ لِمِيكَائِيلَ: اذْهَبْ بِهَذِهِ فَاجْعَلْهَا مَعَ أَنْفُسِ الْمُؤْمِنِينَ، ثُمَّ يُؤْمَرُ فَيُوَسَّعُ عَلَيْهِ قَبْرُهُ، سَبْعُونَ ذِرَاعًا عَرْضُهُ، وَسَبْعُونَ ذِرَاعًا طُولُهُ، وَيُنْبَذُ لَهُ فِيهِ الرَّيْحَانُ فَإِنْ كَانَ مَعَهُ شَيْءٌ مِنَ الْقُرْآنِ كَفَاهُ نُورُهُ. وَإِنْ لَمْ يَكُنْ جُعِلَ لَهُ نُورُهُ مِثْلَ الشَّمْسِ فِي قَبْرِهِ، وَيَكُونُ مِثْلُهُ مِثْلَ الْعَرُوسِ، يَنَامُ فَلَا يُوقِظُهُ إِلَّا أَحَبُّ أَهْلِهِ إِلَيْهِ. وَإِذَا تُوُفِّيَ الْكَافِرُ أَرْسَلَ اللَّهُ إِلَيْهِ مَلَكَيْنِ وَأَرْسَلَ قِطْعَةً مِنْ بِجَادٍ أَنْتَنُ مِنْ كُلِّ نَتَنٍ وَأَخْشَنُ مِنْ كُلِّ خَشِنٍ، فَيُقَالُ: يَا أَيَّتُهَا النَّفْسُ الْخَبِيثَةُ اخْرُجِي إِلَى جَهَنَّمَ وَعَذَابٍ أَلِيمٍ وَرَبُّكِ عَلَيْكِ غَضْبَانُ (٢) . وَقَالَ أَبُو صَالِحٍ فِي قَوْلِهِ: "ارْجِعِي إِلَى رَبِّكِ رَاضِيَةً مَرْضِيَّةً" قَالَ: هَذَا عِنْدَ خُرُوجِهَا مِنَ الدُّنْيَا، فَإِذَا كَانَ يَوْمُ الْقِيَامَةِ قيل: "ادخلي فِي عِبَادِي وَادْخُلِي جَنَّتِي". وَقَالَ آخَرُونَ: إِنَّمَا يُقَالُ لَهَا ذَلِكَ عِنْدَ الْبَعْثِ يُقَالُ: ارْجِعِي [إِلَى رَبِّكِ] (٣) أَيْ إِلَى صَاحِبِكِ وَجَسَدِكِ، فَيَأْمُرُ اللَّهُ الْأَرْوَاحَ أَنْ تَرْجِعَ إِلَى الْأَجْسَادِ، وَهَذَا قَوْلُ عِكْرِمَةَ، وَعَطَاءٍ، وَالضَّحَّاكِ، وَرِوَايَةُ الْعَوْفِيِّ عَنِ ابْنِ عَبَّاسٍ. وَقَالَ الْحَسَنُ: مَعْنَاهُ: ارْجِعِي إِلَى ثَوَابِ رَبِّكِ وَكَرَامَتِهِ، رَاضِيَةً عَنِ اللَّهِ بِمَا أَعَدَّ لَكِ، مَرْضِيَّةً، رَضِيَ عَنْكِ رَبُّكِ. ﴿فَادْخُلِي فِي عِبَادِي (٢٩) ﴾ ﴿فَادْخُلِي فِي عِبَادِي﴾ أَيْ مَعَ عِبَادِي فِي جَنَّتِي. وَقِيلَ: فِي جُمْلَةِ عِبَادِي الصَّالِحِينَ الْمُطِيعِينَ الْمُصْطَفَيْنَ، نَظِيرُهُ: "وَأَدْخِلْنِي بِرَحْمَتِكَ فِي عِبَادِكَ الصَّالِحِينَ".

(١) في "أ" عمر. وهو خطأ. (٢) قطعة من موقوف عبد الله بن عمرو بن العاص، أخرجه عبد الرزاق في "المصنف": ٣ / ٥٦٤-٥٦٦، وهناد في "الزهد" ١ / ٢٥٢-٢٥٣، قال الهيثمي: ٢ / ٣٢٨ "رواه الطبراني في "الكبير" ورجاله ثقات" وعزاه السيوطي لهناد وعبد بن حميد في "التفسير" والطبراني في "الكبير" بسند رجاله ثقات. انظر: شرح الصدور بشرح حال الموتى والقبور ص (٨٨) وفيه عبد الرحمن بن البيلماني وهو ضعيف، له ترجمة في "الميزان" و"التهذيب". (٣) ساقط من "أ".